B"H
Tammuz 7, 5772 * June 27, 2012
=========================================
E T H I C S O F O U R F A T H E R S
=========================================
Words and Names - On the Essence of Language
--------------------------------------------
The world was created with ten Divine utterances
- Ethics of the Fathers, 5:1
* * *
G-d formed every beast of the field and every bird of the air, and brought them to the man to see what he would call them. And whatever the man called every living creature, that was its name. [Genesis 2:19]
Says the Midrash: "When G-d came to create man, He consulted with the angels.... Said they to Him: `This man, what is his worth?' Said He to them: `His wisdom is greater than yours.' G-d brought before them the beasts, the wild animals and the birds and asked them, `This, what is its name?' and they did not know. He then brought them before man... and man said, `This is a shor (ox), this is a chamor (donkey), this is a sus (horse) and this is a gamal (camel)....'"
Naming things seems easy enough. One selects a syllable or two, coins a word and attaches it to an object. If one wants to be scientific about it, one selects a distinctive feature or two, transfigures them into a Latin- sounding name of eight or ten syllables, and - presto! - one has a name. Why, then, is the ability to name names indicative of a wisdom greater than that of the angels? And why does the Creator consider this ability on the part of man as the one thing that most characterizes his worth as a human being?
A World of Words
The world was created by Divine speech. G-d said, "Let there be light... oceans... trees... fish..." and these words came to constitute the essence of every created entity.
In other words, what we experience as physical light is not merely something that the Divine words "Let there be light" caused to come into being; it is the very word light being continually articulated by the Creator as a ``verbal'' expression of the desire that it exist. The same is true of all other creations: a cow, a fish, a tree, a stone - these are all our physical perceptions of Divine words they embody.
[The "ten utterances," which are quoted in the Torah's account of creation, actually specify only the names of a few primary creations (light, water, land, etc.) and several general categories (stars, trees, fish, birds, etc.). But these elementary creations contain within themselves - on both the linguistic and physical levels - the myriad particulars of the created existence. Ultimately, every created thing has a name in the Holy Tongue, a name that, if not explicit in the "ten utterances" of the first chapter of Genesis, is nonetheless implicit therein, by the means of gematria or one of the several other systems of letter transfiguration of the Hebrew language. ]
Therein lies the difference between the Holy Tongue (lashon hakodesh) and other languages.
In all other languages, a word is assigned to an existing entity. If there was a reason why a particular word was originally married to a particular object, this is not a matter of great relevance. If the English word ox were to be chosen for that obstinate, silly-looking animal with the long ears, while the word donkey referred to the heavy-set fellow with the horns, this would not make a whit of difference. Language would still be performing its commonly assumed function: identifying objects by some agreed-upon arrangement of verbal noises and letters.
But language, in its truest, "holy," sense, is far more than that. In the Holy Tongue, a word precedes its subject, creates it, and constitutes its very being. It articulates the Divine desire that it be, expressing its Creator's perception of its qualities and function - of the end toward which He created it.
So for Adam to call even a single a creature by its original, quintessential name, he had to know it utterly. He had to possess the wisdom and insight to penetrate its external form and recognize the "holiness" within - the Divine utility and purpose that lies at its heart.
Calling Forth
This ability to recognize and name most expresses the role of man in creation.
Every creature possesses the potential to articulate its Creator's goodness and perfection. But it is man who actualizes this potential through his development and utilization of his fellow creations and his incorporation of them in his service of the Almighty. Only man has been imbued with the essentially Divine quality of "free choice"; thus, only his actions have moral significance. All of creation can, therefore, realize its Divine purpose only through him.
This is the deeper significance of the Hebrew word vayikra, ``and he called,'' used by the Torah in describing Adam's calling the name of every creature. As its English counterpart, the Hebrew word kara connotes both ``calling'' and ``calling forth''; Adam's calling of names was a demonstration of his ability to call forth and bring to light the ``name'' and essence of every created thing, by recognizing and developing its potential to serve him in his service of G-d.
When man harnesses the ox to the plow and uses the proceeds to perform a self-transcending act such as charity, prayer or Torah study, every element of creation that was involved in this act - the energy of the ox, the vegetative potential of the soil, the nourishing water and sunlight - achieves something it could never have on its own. It transcends the limits of its own external being and realizes the purpose to which it was created.
- - - - - - - - - - - - - - - -
Introductory reading to Ethics of the Fathers:
All Israel has a share in the World to Come, as is stated: ``And your people are all righteous; they shall inherit the land forever. They are the shoot of My planting, the work of My hands, in which I take pride.'' (Sanhedrin, 11:1)
Chapter Five
1. The world was created with ten utterances. What does this come to teach us? Certainly, it could have been created with a single utterance. However, this is in order to make the wicked accountable for destroying a world that was created with ten utterances, and to reward the righteous for sustaining a world that was created with ten utterances.
2. There were ten generations from Adam to Noah. This is to teach us the extent of G-d's tolerance; for all these generations angered Him, until He brought upon them the waters of the Flood.
There were ten generations from Noah to Abraham. This is to teach us the extent of G-d's tolerance; for all these generations angered Him, until Abraham came and reaped the reward for them all.
3. With ten tests our father Abraham was tested and he withstood them all---in order to make known how great was the love of our father Abraham [for G-d].
4. Ten miracles were performed for our forefathers in Egypt, and another ten at the sea. Ten afflictions were wrought by G-d upon the Egyptians in Egypt, and another ten at the sea. With ten tests our forefathers tested G-d in the desert, as is stated, ``They tested Me these ten times, and did not harken to My voice.''
5. Ten miracles were performed for our forefathers in the Holy Temple: No woman ever miscarried because of the smell of the holy meat. The holy meat never spoiled. Never was a fly seen in the slaughterhouse. Never did the High Priest have an accidental seminal discharge on Yom Kippur. The rains did not extinguish the wood-fire burning upon the altar. The wind did not prevail over the column of smoke [rising from the altar]. No disqualifying problem was ever discovered in the omer offering, the ``two loaves'' or the showbread. They stood crowded but had ample space in which to prostate themselves. Never did a snake or scorpion cause injury in Jerusalem. And no man ever said to his fellow ``My lodging in Jerusalem is too cramped for me.''
6. Ten things were created at twilight of Shabbos eve. These are: the mouth of the earth; the mouth of the well; the mouth of the donkey; the rainbow; the mannah; the staff [of Moses]; the shamir; the writing, the inscription and the tablets [of the Ten Commandments]. Some say also the burial place of Moses and the ram of our father Abraham. And some say also the spirits of destruction as well as the original tongs, for tongs are made with tongs.
7. There are seven things that characterize a boor, and seven that characterize a wise man. A wise man does not speak before one who is greater than him in wisdom or age. He does not interrupt his fellow's words. He does not hasten to answer. His questions are on the subject and his answers to the point. He responds to first things first and to latter things later. Concerning what he did not hear, he says ``I did not hear.'' He concedes to the truth. With the boor, the reverse of all these is the case.
8. Seven types of retribution come to the world, for seven types of sin. When some tithe and others don't, a hunger caused by turmoil ensues: some are hungry, others have their fill of food. When all are unanimous in their failure to tithe, a hunger by drought ensues. For not separating chalah, an utter, annihilating huger results.
Plagues come to the world for those capital crimes mentioned in the Torah that have not been given over to the beth-din, and for desecrating the produce of the sabbatical year.
The sword comes to the world for the procrastination of justice, the corruption of justice, and because of those who misinterpret the Torah.
9. Carnage by wild beasts comes to the world for false oaths and the desecration of G-d's name.
Exile come to the world for idol-worship, sexual promiscuity, murder and the failure to leave the land fallow on the sabbatical year.
There are four time-periods when plagues increase: on the fourth and seventh years [of the sabbatical cycle], on the year following the seventh, and following the festivals of each year. On the fourth year, because of [the neglect of] the tithe to the poor that must be given on the third year; on the seventh, because of the tithe to the poor that must be given on the sixth; on the year after the seventh, because of the produce of the sabbatical year; and following each festival, because of the robbing of the poor of the gifts due to them.
10. There are four types of people: One who says, ``What is mine is yours, and what is yours is mine'' is a boor. One who says ``What is mine is mine, and what is yours is yours''---this is a median characteristic; others say that this is the character of a Sodomite. One who says, ``What is mine is yours, and what is yours is yours'' is a chassid (pious one ). And one who says ``What is mine is mine, and what is yours is mine'' is wicked.
11. There are four types of temperaments. One who is easily angered and easily appeased---his virtue cancels his flaw. One whom it is difficult to anger and difficult to appease---his flaw cancels his virtue. One whom it is difficult to anger and is easily appeased, is a chassid. One who is easily angered and is difficult to appease, is wicked.
12. There are four types of student. One who is quick to understand and quick to forget---his flaw cancels his virtue. One who is slow to understand and slow to forget---his virtue cancels his flaw. One who is quick to understand and slow to forget---his is a good portion. One who is slow to understand and quick to forget---his is a bad portion.
13. There are four types of contributors to charity. One who wants to give but does not want others to give---is begrudging of others. One who wants that others should give but does not want to give---begrudges himself. One who wants that he as well as others should give, is a chassid. One who want neither himself nor others to give, is wicked.
14. There are four types among those who attend the study hall. One who goes but does nothing---has gained the rewards of going. One who does [study] but does not go to the study hall---has gained the rewards of doing. One who goes and does, is a chassid. One who neither goes nor does, is wicked.
15. There are four types among those who sit before the sages: the sponge, the funnel, the strainer and the sieve. The sponge absorbs all. The funnel takes in at one end and lets it out the other. The strainer rejects the wine and retains the sediment. The sieve rejects the coarse flour and retains the fine flour.
16. Any love that is dependent on something---when the thing ceases, the love also ceases. But a love that is not dependent on anything never ceases. Which is a love that is dependent on something? The love of Amnon for Tamar. And one that is not dependent on anything? The love of David and Jonathan.
17. Any dispute that is for the sake of Heaven is destined to endure; one that is not for the sake of Heaven is not destined to endure. Which is a dispute that is for the sake of Heaven? The dispute(s) between Hillel and Shamai. Which is a dispute that is not for the sake of Heaven? The dispute of Korach and all his company.
18. One who causes the community to be meritorious, no sin will come by his hand. One who causes the community to sin, is not given the opportunity to repent. Moses was meritorious and caused the community to be meritorious, so the community's merit is attributed to him; as is stated, ``He did G-d's righteousness, and His laws with Israel.'' Jeroboam the son of Nebat sinned and caused the community to sin, so the community's sin is attributed to him; as is stated, ``For the sins of Jeroboam, which he sinned and caused Israel to sin.''
19. Whoever possesses the following three traits is of the disciples of our father Abraham; and whoever possesses the opposite three traits is of the disciples of the wicked Bilaam. The disciples of our father Abraham have a good eye, a meek spirit and a humble soul. The disciples of the wicked Bilaam have an evil eye, a haughty spirit and a gross soul. What is the difference between the disciples of our father Abraham and the disciples of the wicked Bilaam? The disciples of our father Abraham benefit in this world and inherit the World To Come, and is stated, ``To bequeath to those who love Me there is, and their treasures I shall fill.'' The disciples of the wicked Bilaam inherit purgatory and descent into the pit of destruction, as is stated, ``And You, G-d, shall cast them into the pit of destruction; bloody and deceitful men, they shall not attain half their days. And I shall trust in you.''
20. Judah the son of Teima would say: Be bold as a leopard, light as an eagle, fleeting as a deer and mighty as a lion to do the will of your Father in Heaven. He would also say: The brazen---to purgatory; the bashful---to paradise. May it be Your will, L-rd our G-d and G-d of our fathers, that the Holy Temple be rebuilt speedily in our days; and grant us our portion in Your Torah.
21. Ben Bag Bag would say: Delve and delve into it, for all is in it; see with it; grow old and worn in it; do not budge from it, for there is nothing better.
Ben Hei Hei would say: According to the pain is the gain.
22. He would also say: Five years is the age for the study of Scripture. Ten, for the study of Mishnah. Thirteen, for the obligation to observe the mitzvot. Fifteen, for the study of Talmud. Eighteen, for marriage. Twenty, to pursue [a livelihood]. Thirty, for strength Forty, for understanding. Fifty, for counsel. Sixty, for sageness. Seventy, for elderness. Eighty, for power. Ninety, to stoop. A hundred-year-old is as one who has died and passed away and has been negated from the world.
Studied at the conclusion of each lesson of the Ethics:
Rabbi Chananiah the son of Akashiah would say: G-d desired to merit the people of Israel; therefore, He gave them Torah and mitzvot in abundance. As is stated, ``G-d desired, for sake of his righteousness, that Torah be magnified and made glorious.'' (Makot, 3:16)
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
© Copyright
Vaad Hanachos Hatmimim
788 Eastern Parkway, Suite 303
Brooklyn, New York 11213-3409
(718) 774-6448 / FAX (718) 774-7329
Brought to you by Chabad.org
For more daily Torah study, please visit:
http://link.Chabad.org/go.asp?li=AEFB2AEB39D3F1FFD8D130E1D4CF92A7&ui=9F7569CACB1B0CBE14C0E9EA5A3497FF
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
** Enjoyed this email? Please help us continue sharing the
study of Torah and Jewish traditions:
Dedicate or sponsor an email to mark your special occasion!
Please click here:
http://link.Chabad.org/go.asp?li=4EC21EB198F98660B607F04C1164E337&ui=9F7569CACB1B0CBE14C0E9EA5A3497FF
Please click here to make a donation to Chabad.org:
http://link.Chabad.org/go.asp?li=A602E8FAE7F409F6424B9AA6EB792041&ui=9F7569CACB1B0CBE14C0E9EA5A3497FF
** Important Tip: In order to guarantee that your Chabad.org subscription
emails continue to be delivered to you, please make sure to add our
address,
subscriptions@chabad.org, to your address book, or "whitelist"
it in any spam filters or spam programs you may have.
** Manage your complete subscription profile online: Subscribes,
unsubscribes, address changes, vacation holds, and more. Register here:
http://link.Chabad.org/go.asp?li=17AF504C6251EB08D0A6FD4006167AAD&ui=9F7569CACB1B0CBE14C0E9EA5A3497FF&emailpk=_338342_1849700@
** To subscribe to more Chabad.org email lists please click here:
http://link.Chabad.org/go.asp?li=B7269536E0954E1BFEC51754A6713575&ui=9F7569CACB1B0CBE14C0E9EA5A3497FF
** To be removed from this email list please click here:
http://www.chabad.org/unsub.asp?i=42BEE959C53E05D2D3E8DDECEA3A48737521D5D7E2A505288BB08B2217E66DC6
If you would just like your email suspended and resumed at a later
date, please let us know here:
http://link.Chabad.org/go.asp?li=77CA94C6959C2F4370316D4B880BC667&ui=9F7569CACB1B0CBE14C0E9EA5A3497FF&email=iqlalsmile.cara@blogger.com
** You are subscribed to the "Ethics of Our Fathers" email list as:
iqlalsmile.cara@blogger.com. If your e-mail address is changing
please send us your new email address here:
http://link.Chabad.org/go.asp?li=46891499A22D6D94C82A3EDD8958092F&ui=9F7569CACB1B0CBE14C0E9EA5A3497FF&email=iqlalsmile.cara@blogger.com
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
Chabad.org
Chabad Lubavitch Media Center
770 Eastern Parkway * Brooklyn, NY * 11213
Web:
http://link.Chabad.org/go.asp?li=81B069677E4C25BEF7860697528B5FEC&ui=9F7569CACB1B0CBE14C0E9EA5A3497FF
Feedback:
http://link.Chabad.org/go.asp?li=AEC571C4C82241C192B402FB3440E1AD&ui=9F7569CACB1B0CBE14C0E9EA5A3497FF
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
